A Theological Anthropology of Self-Realization: The Humanization of Women and Consecrated Life

By Jennifer Slater O.P

The book addresses the intriguing problem of human self-realization precisely because of the diverse uses of the term, which ranges from abstract philosophical-theological theories to practical psychological-spiritual applications. Jennifer Slater draws the concept from Karl Rahner, the twentieth German theologian, who uses the term self-realization in his theology on freedom and symbolism, relating it to the basic free choice, which the human person makes to be for or against God/Divine. Jennifer Slater explores this fundamental free choice, which is at the same time a basic choice about oneself. She writes from the understanding that the human person is radically free to become the choices she or he makes and freedom is the capacity for definitive self-realization. In the book, she shows that in the exercising of freedom, humans, precisely as historical beings, are also transcendent beings. Jennifer grapples with the perception that since human self-realization involves the power to make decisions, which in reality actualizes a persons own reality, how then does this self-realization come about and where does the Divine fit into the process? If self-realization is related to the human self and to the Divine Self, she then questions what constitutes the self and self-realization? This struggle practically employs the woman in general and in particular the woman consecrated to a vowed life. The pervasive question throughout is: What constitutes the self-realization of a human/woman being?

• Language: English
• Publisher: AuthorHouse UK
• Release date: Jul 31, 2012
• ISBN: 9781477219584

Jennifer Slater O.P

Jennifer Slater was born in Somerset East, the Eastern Cape, South Africa. Currently, she is senior lecturer in systematic theology and theological ethics at the University of South Africa, Pretoria, RSA. She holds a PhD in systematic theology from the University of South Africa, Pretoria, and a PHD in scripture: New Testament studies, from the University of Fribourg, Switzerland. Dr Slater is a member of the Cabra Dominicans and currently lives in Hartbeepoort, outside Pretoria and forms part of the Ha Phororo Youth Retreat Centre Community.

Book preview

A THEOLOGICAL 

ANTHROPOLOGY 

OF SELF-REALIZATION

THE HUMANIZATION OF WOMEN AND CONSECRATED LIFE

JENNIFER SLATER O.P.

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© 2011 by JENNIFER SLATER O.P. All rights reserved.

No part of this book may be reproduced, stored in a retrieval system, or transmitted by any means without the written permission of the author.

Published by AuthorHouse   07/25/2012

ISBN: 978-1-4772-1957-7 (sc)

ISBN: 978-1-4772-1958-4 (e)

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Because of the dynamic nature of the Internet, any web addresses or links contained in this book may have changed since publication and may no longer be valid. The views expressed in this work are solely those of the author and do not necessarily reflect the views of the publisher, and the publisher hereby disclaims any responsibility for them.

Contents

INTRODUCTION

SECTION ONE

CHAPTER ONE:   Contemporary Approaches Towards The Concept ‘Self’

1.1 Introduction

1.2. The Divine Self and the human self

1.3. A neuro-theological perspective of the self

1.3.1. A neuro-biological sense of self

1.3.2. The kinds of self

1.3.2.1. The core-self

1.3.2.2. The autobiographical-self

1.3.2.3. The proto-self

1.3.4. The inter-relationship of the different kinds of self

1.3.5. Self-realization as the call to go beyond extended-consciousness

1.4. Evaluative commentary

1.4.1. The limbic system as the seat of the self

1.5. Psychological imprints of the self

1.5.1. The individualized self of Western Culture

1.5.2. The conscious and unconscious self

1.5.3. The self-in-process

1.5.4. The familial self of Eastern Culture

1.6. Evaluative commentary

1.7. The Self as Spirit-in-the-world—a philosophical perspective

1.7.1. The Self as Spirit

1.7.2. The self as Pure thought

1.7.3. Self as ‘authentic being’ in the world

1.8. Evaluative commentary

1.9. The self as hidden in Christ—a spiritual perspective

1.9.1. The transcendental mystical self

1.10. Evaluative commentary

1.10.1. The self as ontological presence

CHAPTER TWO:   A Biblical And Theological Investigation Of The Concept ‘Self’

2.1. Introduction

2.2. The ‘self’ as the Image and Likeness of God

2.2.1. The Image of God embraces the whole person.

2.2.2. Jesus the perfect Image and human self of the Father

2.2.2.1. The self-realizing capacity of the selfhood of Jesus

2.2.2.2. The Image of God as Trinitarian in structure

2.3. Christ as Symbol of the human Self

2.3.1. The theology of symbol

2.3.1.1. Jesus as concrete symbol of God and humanity

2.3.1.2. Jesus the Logos, as Symbol

2.3.2. The human body as the symbol of the self.

2.4. Evaluative commentary

CHAPTER THREE:   Contemporary Approaches Towards The Concept Of Self-Realization

3.1. Introduction

3.2. Psychological route towards self-realization

3.2.1. Individuation as self-realization

3.2.2. Self-realization involves a paradigm shift from ego to self

3.2.3. Self-realization as the ego integrating the self’s unconsciousness

3.2.4. Happiness accompanies self-realization

3.2.5. Self-realization as the responsible use of freedom

3.3. Self-realization is a pure act of consciousness

3.4. Evaluative commentary

3.5. Philosophical views on self-realization

3.5.1. Greek philosophical foundation of self-realization

3.5.2. The self-realized Being as Spirit

3.5.2.1. Self-realization in freedom and truth

3.5.2.2. Self-realization as self-equality-in-otherness

3.5.3. Human authenticity as Self-realization

3.5.3.1. Self-realization as making authentic choices

3.6. Evaluative commentary

3.6.1. A philosophy of self-realization aligns the transcendental properties of being

CHAPTER FOUR:   A Theological Investigation Of Self-Realization

4.1 Introduction

4.2. Self-realization and self-transcendence

4.2.1. Love as the ultimate capacity for self-transcendence

4.3. Transcendent freedom and self-realization

4.3.1. Human self-realization in freedom

4.3.2. Freedom as self-realization

4.4. Love as the full realization of transcendental freedom

4.4.1. Love realizes the self to God

4.5. Faith as an act of self which transcends self-realization

4.5.1. Faith as an act of self

4.5.2. Faith transcends self-realization

4.6. Evaluative commentary

4.6.1. Self-realization recognizes humanity’s distinctive capacity for self-realization

4.6.2. Self-realization as the transcendental fulfilment of love

SECTION TWO

CHAPTER FIVE:   Self-Realization And The Woman

5.1. Introduction

5.2. Towards a theological anthropology that authenticates the self-realization of women

5.3. Towards a truthful anthropology that promotes woman’s self-realization

5.3.1. The distorted anthropology of Augustine

5.3.2. Aquinas’ ‘intellectual’ theological anthropology

5.4. Woman’s self-realization as a free subsisting feminine spirit

5.4.1. Human freedom and transcendence in self-realization

5.4.2. Liberation and self-realization

5.5. Evaluative commentary

CHAPTER SIX:   Self-Realization Is Housed In The Dignity And Vocation Of The Woman

6.1. Woman’s self-realization relates to genuine personhood

6.1.1. Personhood as the relational act of existence

6.1.2. Personhood and the conscious experience of freedom

6.2. Woman’s right to self-realization

6.3. Woman’s relational aptitude and self-realization

6.4. Self-realization exist in the woman’s dignity and vocation

6.4.1. Mary as the paradigm of woman’s self-realization

6.4.1.1. The two coexisting dimensions in the female vocation

6.5. Evaluative commentary

CHAPTER SEVEN:   Self-Realization And The Consecrated Woman

7.1. Introduction

7.2. The theology of Consecrated Life

7.3. Consecrated celibacy as a constitutive feature of Consecrated life

7.3.1. Human self-realization and consecrated celibacy

7.3.1.1. Celibate passion and self-realization

7.3.1.2. Eros and agape in celibate love

7.3.1.3. Celibate intimacy

7.3.1.4. Consecrated celibacy and friendship

7. 4. Evaluative commentary

7.5. Consecrated obedience and self-realization

7.5.1. Obedience as the morality of scripture

7.5.2. The theology of consecrated obedience

7.5.2.1. The art of discerning God’s will

7.5.3. Freedom in consecrated obedience

7.5.4. Consecrated obedience and the authority of the conscience

7.6. Evaluative commentary

7.7. Consecrated poverty and self-realization

7.7.1. Evangelical poverty and the vow of poverty

7.7.2. Consecrated poverty and self-realization

7.7.3. A spirit of poverty as true freedom

7.8. Evaluative commentary

7.9. An appraisal of consecrated vows and self-realization

CHAPTER EIGHT:   Towards A Christian Theology Of Self-Realization

8.1. A theology of self-realization contributes to the process of humanization

8.2. A theology of self-realization is based

on recognizing the element of mystery

8.3. A Christian theology of self-realization is ‘salvational’ and thus ‘christological’

8.4. The theology of self-realization identifies freedom as a fundamental principle

8.5. Love is the dynamic sustaining quality in the theology of self-realization

8.6. The theology of self-realization is based on wholeness of Being

8.6.1. The fullness of Being

8.7. Self-realization towards the wholeness of consecrated women

8.8. Conclusion

CHAPTER NINE:   Concrete Proposals Towards Making Self-Realization A Practical Reality

9.1. Introduction

9.2. Grassroots-theological-reflection groups that function therapeutically

9.2.1. Critical reflection groups among vowed religious

9.3. Formation programmes that reflect consecrated vowed life with prophetic consciousness

9.4. Church liturgies to engender inclusive experiences of transcendence

9.5. Theological forums in the creation of an anthropological hermeneutic towards self-realization

9.5. Conclusion

BIBLIOGRAPHY

To my family

FORWARD

Since I came to know Jennifer Slater, she has been struggling to unravel the complexities of the human self. This work determines the ground for a Christian theological anthropology that makes provision for a doctrine that supports human self-realization. It is evident from the study that anthropological self-realization is a comprehensive process of becoming truly human, not an isolated course founded solely on the biblical knowledge of being created in the image and likeness of God. All sciences such as neuro-biology, psychology, theology, philosophy, biblical spirituality or mysticism, and in particular anthropology, enjoy the prerogative of exploring and analyzing the human self. I am in agreement with the view that while the conglomerate of sciences utilize their appropriate methodologies to explore the intricacies of the human self, they are in fact very limited and despite the spiritual nature of their goals they cannot claim the totality of insights into the intricacies of the human condition. None of these sciences has the prerogative to authentic human living even though their respective insights do have a combined, but inadequate impact on the development of humanity towards self-realization.

The work argues for a ‘theology of self-realization’, since it brings praxis and theory into closer alignment and contributes not only to the ‘humanization’ of theology in general, but also to Consecrated Life in particular. The writer expresses conviction that the doctrine of consecrated vowed life, an ecclesiastical structure in the Roman Catholic Church, is in particular need of humanization since the notion of ‘self’ as a strength has been notably absent from traditional discourses and observances of the consecrated vowed life. The view that the conventional form of consecrated vowed life, which required the woman to suppress and spiritualize the femaleness of her being, is particularly poignant. This was the outcomes of a distorted theological anthropology that presented God as an idea to be grasped intellectually, rather than an experience to be embraced. The aim of a new theological anthropology is to make explicit provision for a doctrine of human self-realization and to relate the doctrine as a sub-structure to the self-realization of women and in particular consecrated women.

The humanization of the human condition, rooted within a multi-dimensional network of relationships, is an ongoing process throughout the entire life of all persons. A self-realized life requires inter alia a theological spirituality that takes cognizance, not only of certain selected aspects of a person’s being, but of the totality thereof and thus affirms the integrity of humanness. Since for a Christian Jesus is the meaning of human self-realization, it translates therefor that a Christian’s experience of and relationship with Christ, is fundamental to the whole process of self-realization. Though the theology of self-realization is intrinsically positive, it also addresses the negative traditional theology and interpretations of scripture which undermines humanness and in particular the human dignity of women. For the self-realization of all persons, irrespective of gender, colour, creed or orientation, a new, self-naming salvation-language needs to be created that is inclusive of all humankind in relation to divine mystery. Hence the insights that are shared in this work have the potential to make a valuable contribution when applied to the various forms of exclusions that constitute the human condition.

C.M. Schönenberger

ACKNOWLEDGEMENTS

I wish to acknowledge a number of persons who have supported, challenged and encouraged me in the research and writing. Throughout it all I have come to appreciate the meaning of intellectual friendship, particularly with those who provided specialized knowledge and valuable general comments. My sincere gratitude goes to Doctor Daniel Veldsman for his crucial guidance, critical assessments, insightful and challenging questioning assisted in the unfolding direction of this work. Heartfelt gratitude goes to Kathleen Boner for her alert enthusiasm and unremitting precision in the generous assistance she provided in proofreading the work and often calling me to task. I thank Jennifer Alt who stretched my reading repertoire by presenting worthy recommendations. Sincere gratitude goes to Athanasius Melican who so willingly did my house duties to free me to continue with the task. I wish to thank my family and friends who provided inspiration, love, interest and support at every point.

INTRODUCTION

Statement of the problem

The problem of ‘self-realization’ is intriguing precisely because of the diverse uses of the term which range from abstract philosophical-theological theories to practical psychological-spiritual applications. Karl Rahner, the 20th Catholic theologian, uses the term self-realization in his theology on ‘freedom’ and ‘symbolism’, relating it to the basic free choice which the human makes for or against God. He claims that this fundamental free choice is at the same time a basic choice about oneself. It is therefore understood that a human person is radically free to become the choices she or he makes. Thus in Rahner’s view, freedom is the capacity for definitive self-realization. The very exercise of freedom shows that humans, precisely as historical beings are also transcendent beings. However, the difficulty is that if human self-realization involves the power to make decisions, which actualize his or her own reality, how does this self-realization come about and where does God fit into the process? If self-realization is related to the self and God, then another question is posed namely, what constitutes the self?

Neither is the term ‘self’ confined to psychology or theology alone. It is also used in philosophical, spiritual/mystical literature, and of late increasingly in neuro-theological studies. The meaning and practical implications of the term are also very ambiguous particularly with regard to the existential conditions of the human person. In most cases literature of the relevant disciplines presumes that the reader has a natural understanding of the human self and how to achieve its realization. This leads to another question: Is the concept of self-realization the key tool employed by theologians in their search for an understanding of being? To locate the problem of self-realization in the inner structures of being, is to believe that true integration takes place at the level of being and not, as is usually assumed by psychological theory, on the level of the mind. For this purpose the thesis will inquire into the mystery of being. To explore the self-realizing potential of being human is also to determine what is meant by being, truly realized. Knowing the crevices of the historical structures of the Roman Catholic Church, and keeping in mind the recent theological problems concerning the consecrated vowed life, and the impact of feminism on the general position of women, this thesis addresses the problem of how the woman vowed to poverty, obedience and celibacy becomes self-realized. And this must take into account the fact that she is well aware that the witness-value of her life is not only counter-cultural, but is built on a negative Christian tradition that places much emphasis on self-denial and self-sacrifice.

Importance of the study

The study endeavours to make the concept ‘self-realization’ theologically intelligible. Its principle concern is to determine the ground for a Christian theological anthropology that makes explicit provision for a doctrine of human self-realization, particularly in the case of the woman consecrated to the evangelical counsels, poverty, chastity and obedience. In this sense it wishes to contribute constructively to theological anthropology that authenticates human self-realization. While this present study acknowledges the path-breaking work of feminist scholars, an important aspect of a proposed theology of self-realization is that it challenges feminism to develop into a total theology, rather than remain a critical theological opponent of mainstream theology. Feminism per se is not enough to facilitate the self-realization of anyone, least of all that of women. In truth, when it becomes fixated on a human-centred definition of life, it could be a hindrance to self-realization. It needs to create an inner capacity to escort the individual beyond liberation to self-realization: an inner process of discovery and development, which includes knowing oneself without any labels, prejudices, controls or preconceived ideas.

Another important aspect of this research is to establish the relationship between self-realization and salvation, and to determine whether self-realization is by its nature specifically both Christian and salvational. Since Christian self-realization is centred on the person of Christ as well as on his Good News, it helps to define the human person in a process that moves from individualism to community, from dualism to wholeness and from individual identity to collective identity. Christian self-realization, while it is shaped by Christian principles, culminates in Jesus who is the ultimate meaning of human self-realization.

Method

The first part of the dissertation researches, studies and evaluates the concept self and self-realization in an inter-disciplinary setting and in its initial stages focuses on obtaining clarity of both self as an entity and self-realization as a method towards human salvation. It deals with material that is overwhelmingly prescriptive and theoretical by nature, exploring both traditional and modern writings. While there appear to be little agreement of exactly how to determine the nature of self, this research gives preference to western psychology, philosophy and theology which share a basic common cultural perspective that perceive the self as the central axis of life.

The theoretical determination of Part I paves the way for Part II. This focuses on the specific exploration of self-realization as it relates to the Christian woman who reflects God’s image and likeness. The theological investigation of the Christian understanding of female personhood is then more specifically related to the Roman Catholic woman who embraces the consecrated vowed life. This part of the study focuses the spotlight on the evangelical councils of poverty, celibacy and obedience as constitutive features of consecrated life.

The closing section of the research provides theoretical conclusions and concrete proposals towards making self-realization an achievable reality. It puts forward practical suggestions and could possibly open avenues to further research in this area.

Procedure

This study consists of two sections each comprising of four chapters and a final chapter that presents concrete suggestions and proposals. The literature of different scientific disciplines, indicates not only the different meanings of the self, but reflects the richness of the term in its diverse uses. This exploration should facilitate an understanding of the centrality of the self, showing how it constitutes the well-being of a person, influences the course of life and determines its innermost position within the personality. While the self can only mean the whole person as he or she really is, there is an important distinction between the self and the various hyphenated self-related terms such as self-realization, self-esteem, self-fulfilment and the like. It becomes clear that all humans pursue personal happiness, wanting to lead personal lives where self and individuality are valued and cherished.

The first chapter sets the stage by exploring the existence of the self in its relation to the Divine self. It continues by exploring the self in its physical context from the neuro-biological perspective, presenting the various kinds of self within a complex relational structure, and suggesting that the limbic system could well be the seat of the self. The exploration of the self unfolds by viewing the psychological imprints of the self, the self as spirit-in-the-world, the self hidden in Christ.

Chapter II places specific emphasis on the Christian understanding of the self, locating it in the heart of biblical anthropology and presenting Christ as the symbol of the human self. In this chapter it soon becomes apparent that the notion self-realization clamours for clarification and this is what chapter three embarks on.

Having explored the self is its various arrangements Chapter III turns to self-realization. Specific psychological and philosophical explorations highlight the fact that self-realization is not just a simple, uncomplicated human process and experience. On the contrary, as a concept it demands rigorous examination and formulation to make it understandable. The philosophical observations, which focus on the ontological capacity of the self in self-realization, lead the research into the philosophical-theological exploration of self-realization.

The theological discussion in Chapter IV deals mainly with the transcendental Thomistic views of Karl Rahner. It places strong emphasis on self-realization in the exercise of human freedom, the consequence of which is the making of authentic choices for life. While love is identified as the full realization of transcendental freedom, this chapter also notes that faith as an act of self, transcends self-realization, yet at the same time it confirms humanity’s distinctive capacity for self-realization.

This theoretical reflection, which expresses the structures of Christian search towards self-understanding, identifies essential elements at work in self-realization, though not all the essential elements are captured. The thesis at this stage turns to the question of how the woman fits into the intellectual understanding of Christian self-realization.

Chapter V explores the theological anthropology that authenticates the self-realization of women. In order to establish a truthful anthropology that would promote the self-realization of women, it will be necessary to take a theological journey back in time, identifying the misinterpretations of scripture, and reflecting on the origins of an anthropology that denied woman, as an individual as apart from man, any form of self-realization. While this section reflects feminist views, it calls for the deconstruction of the traditional understanding of woman and the formation of another paradigm by which woman can be truly interpreted as the image and likeness of God.

Chapter VI continues in this vein by looking at the current official Catholic teaching on the position and standing of woman in the Church. This chapter provides rich insights gleaned from church documents, but it is clearly evident that up to the present, much of the material has neither been explored nor used to create an awareness of how the church views the woman. As a result, much of the teaching of the Church on the role and status of women, has not been implemented.

Chapter VII challenges the assumption that consecrated women in the Catholic Church, by vowing themselves to negatives such as poverty, celibacy and obedience, cannot be realized. This chapter brings consecrated vowed life into focus by concentrating on the positive helps it can offer towards the all-inclusive growth of the woman. It looks critically at the theology of consecrated life as it reflects individually on poverty, obedience and celibacy. This is followed by an appraisal of consecrated vows in relation to self-realization.

Chapter VIII endeavours to make a theoretical contribution towards the formulation of a theology of self-realization. It points out the possible contribution to our understanding of the human person that a theology of self-realization would make. This includes the view that self-realization contributes to the process of humanization of humanity, while at the same it time gives recognition to the mystery element in human nature. A specific Christian theology of self-realization, which deals with the fullness of being, is both salvational and christological. Self-realization, which implies participating in the holiness of God will, as a goal, provide a new focus and direction for those who embrace the consecrated life.

The final chapter endeavours to make concrete suggestions as to the practical ways in which this abstract concept of self-realization can be applied in practical ways to life in the contemporary Church. These include the formation of grassroots-theological-reflection groups, theological forums, church liturgies, and the creation of religious life formation programmes which would reflect and promote prophetic consciousness.

This thesis does not present the final word on human self-realization. Indeed it is perhaps the first shot in a long battle, involving not only Christian/Catholic theology but also the other human sciences. Be that as it may, evaluative commentaries at the end of each chapter encourage the study and contribution at all levels within the Church, towards the creation of a theology of self-realization as a sub-structure of Christian anthropology.

SECTION ONE

CHAPTER ONE 

Contemporary Approaches Towards

The Concept ‘Self’

1.1 Introduction

Scholastic theology defines the nature of God as "Actus Purus" (Pure Act), that is pure perfection, completely actualized and not limited by unrealized potential. In accordance with this understanding, God is infinite and pure, the fullness and source of all being. The ‘perfections’ which human beings possess are participations in, and reflections of God’s infinite goodness. The ultimate good for which God created the human person has to be God’s own infinite goodness and excellence. This knowledge will cast light on how the human person is to actualize the purpose of its own existence, understood as the self-realization of God’s distinctive goodness.

God’s purpose in creating is set forth in the dogmatic constitution, Dei Filius, of the First Vatican Council (1869-70). This document defines the end for which the world and the human person were made, that is the glory of God.

This one and only true God, of His own goodness and almighty power, not for the increase of His own happiness, nor for the acquirement of His perfection, but in order to manifest His perfection through the benefits which He bestows on creatures, with absolute freedom and council, from the beginning of time made at once out of nothing both orders of creatures, the spiritual and corporeal, that is, the angelic and the earthly, and then the human creature, who as it were shares in both orders, being composed of spirit and body (Neuner and Dupuis 1998:168:Article 412).

According to above statement the human self is a composite of spirituality and materiality. It is therefore anticipated that self-realization would consider the entire synthesis of the human person enabling it to achieve its true perfection, and so give glory to God. It is believed that by participating fully in the self of God, the individual becomes fully alive, hence the famous saying of St Irenaeus, "Gloria Dei est vita hominis", "The glory of God is the human person fully alive".

If the glory of God is the human person fully alive, the question is: what constitutes being "fully alive"? Does it mean possessing in abundance the qualities which people admire and would like to have, such as intelligence, a zest for life, friendship, good health, achievements and success? As far as God is concerned this may not be the case, as an individual may have all these qualities and still not give glory to God. ‘The glory of God’ finds perfection only when the human self has been realized in the Divine Self of God.

If the human self were considered as the starting point of self-realization in God, then knowledge of both self and God would be pre-requisites. Philosophically it is apparent that despite the fact that human persons are limited in comprehension, they do possess the unlimited will to know, and this capacity provides insights into God, the Divine Self and Principle of all Reality. Karl Rahner (1978:44), the 20th century German Catholic philosopher and theologian, maintains that the individual, insofar as she accepts her own transcendence, admits it into her consciousness, and by reflection, objectifies what is already in her transcendentality, knows explicitly what is meant by God. Expressions such as Pure Spirit, Infinite Selfhood, Unlimited Knower, and Divine Self generally refer to God. The Divine Self is unrestricted and transcendent and as argued by Kelley (1977:64), an English Benedictine monk, the human self cannot grasp its essence, hence the question: how does the human self connect with the Divine Self in the process of self-realization?

1.2. The Divine Self and the human self

Taking into account that there exists a constituent difference between God, the Divine Self, and the human self, the question arises: how does the human self participate in the Divine Self? Reflecting on the mystical writings on the Divine Self by Meister Eckhart, a 14th century Dominican, Kelley (1977:88) points out that God is transcendent and timeless, and all individual beings, including human beings, are contingent images or reflections of God, the Divine Self. God, in comparison to human beings, is considered as ‘Pure Spirit’, or ‘Infinite Personality’. Spirit in this context is not spirit opposed to matter. ‘Pure Spirit’ transcends all real distinction and individualization and hence it is identical with God. This is so because in God there is no real distinction or ‘otherness’ (Kelley 1977:95). If the human person is to participate in the ‘Divine Self’ that is also ‘Pure Spirit’, it is surmised that it should possess similar attributes to that of God.

Where does the human self have its origin? As suggested by Dei Filius, the self is a composition of spirituality and materiality, hence, while the it exists in time and is born in time, self, since it can transcend the limits of time, is also supra-temporal. Does the fact that the self, being born into time and space, mean that in its causes, it has an existence of itself? In answer to this Kelley (1977:66) explains that insofar as the self is material or corporeal, it existed before itself in time. He argues that the self existed in the ancestral cells. The physiochemical and psychic materials, as well as energies utilized by life, since pre-existing times, form part of an evolving process. Kelly argues that when the self is wholly absorbed in the Divine Self, it proceeds from eternity, and this despite the fact that the self is born in time. According to this insight the self has a prior existence in the transcendent and ultimate ‘Divine Selfhood’, where there is no temporality or individuality. Rahner (1978:40) names this posterion knowledge which the human has of God. Kelly (1977:96), following Meister Eckhart, affirms that the self, also known as the spiritual self, proceeds from eternity. It is a reflection or image of its object—the Divine Self. The spiritual self and the Divine Self are, like fire and heat, bound up with one another. They could be thought of separately, but they cannot be separated. Separated from God, The human self separated from God, from which it derives all reality, is meaningless, illusory and nothing.

The human self, by means of direct participation in the Divine Self, becomes a participant in the existence of the Divine Self, and takes on its characteristics. According to Fox on Meister Eckhart (1980:75), that which is in God is God, the self that is in the Divine Self, is divine selfhood. In this sense the materiality and corporeality of the human self represents only a minute portion of the individual’s possibilities. This thesis postulates that human self-realization benefit by a person’s full participation in the existence of God. However, the distinct separation in the relationship of the human self to the Divine Self, as it is expressed in classic Greek thought, prevalent in Western society, does not permit of a theory of self-realization.

Platonism distinguished between the temporal self, (not regarded as the principal self), and the eternal or spiritual self, (perceived as the truest self). By making this sharp contrast between the soul and the body, Plato claimed that the true self alone could attain eternal goodness and truth. Unlike Platonism, Aristotelianism preserves the body/spirit unity of the person and integrates the human being into the material world. While many philosophers would accept Aristotle’s presentation of the human person, Rahner, is of opinion that this view does not do justice to what is essential to the human person, namely its openness to transcendence and unfathomable mystery. Because of its openness to the boundless and the infinite, Rahner (1996:35) describes the human person as embodied spirit. Without referring to two separate selves, spiritual and temporal, the mystics like Eckhart claim that the human person’s innermost self is God. This understanding concurs with the autotheistic sayings of the mystics, and the experiential realization of the self in the mystical state.

While dichotomization classifies the self into various components, the predominating motive of this thesis is to determine whether the total human self is called to realize God’s goodness. In order to make sense of the theory of self-realization in relation to God, the concept self needs its own clarification. Currently the term is widely used in various disciplines and appears by its very nature to be more than just the materiality of being. Since the self does not exist in a vacuum, it is presumed that for its realization each person requires an awareness of a sense of self.

The Western world-view holds a long history of the notion of self which appears to be both vulnerable and open to manipulation. Since no human being by means of contemplation, can perceive the self, it is important therefore to inquire into the concept of ‘self’ as is expounded in various disciplines. This suggests the need for a review of the theory of self in the biological, psychological, spiritual, aesthetic and theological sciences. The first to be examined in this dissertation is a neuro-theological investigation—a contemporary study that is becoming increasingly valuable in the development of a theory of a sense of self.

1.3. A neuro-theological perspective of the self

Historically the relation between science and religion has often been either ignored or viewed with suspicion. Currently there is a growing inclination among scientists, particularly neurologists, to explore the connection between the brain and religious experiences. It is believed that in deep meditation or prayer, the brain, as it experiences itself at one with all of creation, has no choice but to perceive the self to be endless. This reality is often accompanied by relevant feelings. Neurologists claim that when a person is deeply involved in spiritual exercises, the region at the top rear of the brain, which weaves sensory data into feeling, has difficulty in finding the borderline between the self and the world.

1.3.1. A neuro-biological sense of self

There is a contemporary move to look into the biological roots of human understanding. The American neuroscientist, Antonio Damasio (1999:4), on whose work much of this section depends, uncovers the neuro-biological foundations of the self, and places self-realization in the light of the ability of the human person to step into consciousness. This stepping into consciousness includes the acquisition of a sense of self, which takes into account a transition of the human person from innocence and ignorance to knowingness and selfness. Julian Jaynes (1990:2), a psychologist whose research explorers the origin and evolution of consciousness, maintains that it is not a straightforward concept. He points out that people have been conscious of the problem of consciousness since consciousness began. He claims that consciousness is something that humanity had to learn, in order to respond to certain catastrophes which occurred only 3,000 years ago. This question of consciousness was originally known as a mind-body issue laden with ponderous philosophical solutions. In more recent years scholars such as Damasio, give credence to the biological development of consciousness.

Operating from a biological stance, Damasio (1999:4) defines consciousness as an organism’s awareness of its own self and surroundings. He says consciousness has opened the way in human evolution to a new order of creation, which could not have taken place without it. According to his thesis, consciousness in every sphere of life, has enabled humanity to know sorrow, joy, suffering, pleasure; to sense embarrassment or pride, grieve for lost love and lost life. He claims that it is consciousness that enables a human being to develop a concern for the personal self, as well as for that of others. And even at its most complex and elaborate level it helps the human person to improve the art of living.

The idea of the sense of self constitutes an indispensable part of the conscious mind, and according to Damasio (1999:9) it is the brain, in the act of knowing, that engenders a sense of self. His findings recognize two different types of consciousness: core-consciousness and extended-consciousness. Core-consciousness, provides the organism with a sense of self at the present moment. The scope of core-consciousness is thus confined to the here and now. Extended-consciousness, which he calls the complex kind of consciousness, consists of many levels and grades. This extended-consciousness provides one with an elaborated sense of self, an identity, which places one at a point in individual, historical time. The individual is richly aware of the lived past and the anticipated future, as